Great Preparation for the Holy Days • A Comprehensive Prayer for All Matters of the Holiday of Passover and the Seder Night from Our Teacher, the Holy Gaon and Tzaddik Rabbi Eliezer Berland shlit"a

Master of the World, Resurrector of the dead with great mercy, "Living God and King of the Universe." Have mercy on us, revive us and raise us up, sanctify us and purify us from the impurity of death, which is the father of fathers of impurity. May we merit through this to receive the holy holiday of Passover, the time of our freedom, with awesome and mighty holiness, until the wisdom of nature—where the Sitra Achra (Other Side) has its hold—is subdued and nullified. May we merit to believe in Your holy miracles, in the Exodus from Egypt and the Splitting of the Sea of Reeds. Let us believe that everything is conducted with wondrous Divine Providence without any way of nature at all, that everything is conducted in a manner that reveals Your Oneness and Unity in the world. Then, perform miracles and wonders for the good with us, lower two tears into the great sea, and make an end and a conclusion to all the idolaters who persecute us. We will sing a new song to You for our Geulah (Redemption) and for the redemption of our soul, a song of Providence, a song of wonders.
Please Hashem, Compassionate One full of mercy, Gracious One full of kindness, Who thinks thoughts so that no banished one remains banished from Him, Whose thoughts of His heart are for every generation. You established for us Seder nights, Passover offerings, and sacrifices, so that we may remember that You redeemed us from the impurity of our iniquities and carried us on eagles' wings and led us with a pillar of fire and cloud. Have mercy on us with the great power of Moses the Faithful Shepherd and with the power of all the true Tzaddikim who are in his aspect. Reveal to us the miracles and wonders that You do with us in every generation. Merit us on this night, in which we complete the Hallel (praise) twice, that Your miracles and wonders that You do with us every hour and moment be revealed before us.
Full of mercy, Great in counsel and Master of exploits, Master of wonders, act according to Your wonders and give strength to Your great and awesome Tzaddikim, even in this generation, and specifically on this holiday of Passover, to perform miracles and wonders with us, just as You did with us in Egypt. Give them the strength to bring us back in complete teshuvah (repentance) like our forefathers. Hear our voice just as You heard the cry and groan of our forefathers in Egypt, and merit us also, like them, in the merit of the shouts, cries, pleas, and groans, to complete teshuvah and true attachment to You. Merit us to recognize that there is nothing else besides You. And just as You brought the ten plagues upon their enemies and split the sea for them, so too proclaim freedom for us, redeem us also from our enemies, and bring us out from darkness to light. For we believe with complete faith that even now, in a generation such as this, You can perform miracles and wonders just as You did with us in the Exodus from Egypt, through the power of the true Tzaddikim who are in the aspect of Moses found in every generation. For if we would find them and listen to their voice, we would immediately be saved with awesome miracles and wonders and great fearsome deeds, and the verse would be fulfilled in us: "As in the days of your going out from the land of Egypt, I will show him wonders," for You can do anything and no plan is withheld from You, and You perform great wonders without limit, miracles and wonders without number.
Please Hashem, "Who makes the earth with His power, establishes the world with His wisdom, and with His understanding stretched out the heavens," "Who places a way in the sea and a path in mighty waters," with Your knowledge the depths were split and with Your majesty the skies. You brought us out on this holy and wondrous holiday of Passover from all the straits "with trials, with signs, and with wonders, and with war, and with a strong hand, and with an outstretched arm, and with great fearsome deeds," with a pillar of cloud by day and a pillar of fire by night. "How manifold are Your works, Hashem," Your wonders have multiplied in all generations, "Your wonders and Your thoughts toward us cannot be recounted to You; I would declare and speak of them, they are more than can be told." How can I lift my face to You on this holy and awesome day? How can I raise my head against the greatness of Your kindnesses which You have bestowed upon me from the day You emanated my soul and passed it through all kinds of worlds, to merit me to reach the eternal goal, to reach the attainment of face-to-face, as You promised Moses Your servant, "When you take the people out of Egypt, you shall serve God on this mountain." For the entire purpose of the Exodus from Egypt was so that we would receive the holy Torah with signs and wonders. With thunder and lightning You were revealed to us, and with the sound of the shofar You appeared to us; face to face You spoke with us, and we heard Your words from amidst the fire, and the entire world trembled and shook before You, from the Exodus from Egypt until the Giving of the Torah. And now, as this holy night approaches, the Seder Night, Ra'ava d'Ra'avin (the Will of Wills), I stand shaken and frightened before the intensity of Your kindnesses and wonders that are renewed in every generation and in every hour and hour. All my thoughts and contemplations are stormy within me, for in it [this night] all the Mochin (Divine Intellects) flow down, and in it I can receive new understanding and correct knowledge to serve You in truth with fear and love. In it, I can rectify all my sins and iniquities, to burn the chametz (leaven) from all my boundaries and remove it from my heart with the ultimate perfection after which there is no greater perfection, for it is possible to merit on this night the rectification of the sin of the Tree of Knowledge in perfection and to annul the decree of death from the world.
Master of the World, I have no opening of the mouth to stand before You; I am ashamed and humiliated before the majesty of Your holiness. For Seder nights have already passed over me without any awakening, and I emerged from them without any elevation—nights in which I could have already merited all the levels and even the resurrection of the dead. Please, Master of the World, Master of Will, Master of Mercy, One, Unique and Unified, Who created this night even before Creation, and Who brings down in it every year the Dew of Resurrection, dew with which the chosen of the Patriarchs was blessed at this time, dew to which all the eyes of the inhabitants of the earth look with hope. Please, Compassionate and Gracious One, full of mercy, look upon me with compassion from the abodes, on the day when salvation is doubled for the dwellers, on the day when You bring down the Dew of the Resurrection of the Dead.
Please Hashem, God of ancient days, Who establishes the heavens with wisdom, prepares the world with understanding, with His knowledge the depths were split, and with His majesty the skies; Who makes His angels spirits, His ministers fiery flames; His fear is upon the angels of the sky, His messengers are Erelim. How can a mortal who dwells in worms dare to enter the Seder Night without preparing a plea? How can I lift my face before the majesty of Your holiness? How can I raise a head before the endlessness of Your kindnesses which You have bestowed upon me from the day You emanated my soul and passed it through many paths to purify it for Your service? Dweller of the skies, save now! Compassionate and Gracious One Who has mercy without end, as my spirit wraps itself within me before the Revealer of deep things. You knew all my heart; You knew that before this night I am shaken and frightened, my heart tumults within me, for in it You opened all the firmaments for all the Children of Israel, in it You blessed the chosen of the Patriarchs with the Dew of Resurrection from the heights.
I have no opening of the mouth to stand before You; I am ashamed and humiliated before the loftiness of Your majesty, for I have soured (missed) nights that are drawn from Atik d'Atikin (Ancient of Ancients), the Concealed of all Concealed, Ra'ava d'Ra'avin (Will of Wills)—nights that if we had ascended in them, we would have already merited the resurrection of the dead.
Please Master of the World, Master of Will, Master of Mercy, One and Unique, You created this night even before Creation, and You bring down the Dew of Resurrection in it every year. Compassionate and Gracious One, full of mercy, look upon me with Your compassion, on the day You work wondrous salvation for Your creatures, on the day You bring down dew to revive Your world.
Please, my Father, Father of mercies, draw us all to do Your will with strong will, with true yearning, with great desire, until my soul pines on this night to run after You. My soul yearns, indeed it pines for Your courtyards; my flesh and my heart cry out to the Living God. On this day my kidneys will rejoice, all my 248 limbs and 365 veins, on the day when You will draw me up from my exile, and merit me with a holy body from Gan Eden. Just as the Faithful Shepherd (Moses) merited when You sent him to Your children; when he returned then, his flesh was transformed, his heart turned to a heart of flesh for You, and he was drawn like water after You, until he ascended to receive Your Torah, ascended to the palaces of Your holiness.
Please Hashem, God of Hosts, Doer of great things and wonders, Great in counsel and Master of exploits, Who brings down on this night the Dew of Resurrection to atone for all our iniquities and to return us to the Eden above, to the source of our life. Please, Compassionate and Gracious One, would that we multiply supplication on the night that Adam HaRishon called to his sons, revealed to them his secret in fear and trembling, on the day when the Dew of Resurrection descends, in which it is possible to annul the decree of death: Please, compassionate and beloved children, who shine like the brightness of the firmament, please have pity on me and on yourselves, and on all the generations destined to come from you. Please offer your sacrifices with trembling, and pour out your heart like water before the Dweller of the abodes.
Master of the World, God Compassionate and Gracious, turn to the service of Your people and their prayers, on the day when Cain and Abel offered their sacrifices. Cain, with flaming fire, noise, and storm, brought from flax, the root of Gevurah (Severity), intending to bring down the Shechinah (Divine Presence) with strange fire from the upper realms to reveal it from the hidden places. But not so Abel his brother; in distress, with weeping and supplications, he poured out his heart like water with perfect will. With trembling and awe, he approached the Foundation Stone, hoping perhaps to raise the world from the abyss of oblivion. His sacrifice rose immediately before You for acceptance, for You love the inside, not the outside. His submissive and humble heart was precious in Your eyes; precious too was his soul which he wished to offer to You. You opened all the firmaments for him, You revealed to him hidden treasures, but when he gazed and was harmed and his soul ascended to the heights, the Tikkun (rectification) was pushed off for another thousands of years. And now, our Father, Father of mercies, give us a broken heart, a warm heart. Draw us after You, hide us in the shadow of Your wings, put within us self-sacrifice to serve You until the soul expires. Illuminate knowledge for us, open our eyes on how to conduct the Seder Night with fear of Heaven. Teach us to plead and cry double, until we see Elijah the Prophet eye to eye.
To Isaac You gave two sons; they were shining like Abel and Cain. One was a simple man dwelling in tents, and his brother a man of the field, hunting beasts and birds. Please Compassionate Father, Isaac pleaded before You: Please help me to rectify the world through my two sons. One shines like the sun, like the light of the seven days; the second dwells in depths, in the lowest places, in darkness. Isaac lifted his soul before You in plea: Dweller of skies, save now! You know all the hidden and revealed things, that my entire intention is to rectify the world and be saved. To raise my two sons like the sun and the moon, until we bring the Geulah (Redemption) on this night. Isaac multiplied his prayer on the Night of Watching, raising his voice in weeping and supplication. On the Seder Night, which is like Yom Kippur, he desired to rectify the world with kids of goats in the secret of the "seirim" (goats/demons), to rectify all the sins of the generations, to ascend to [the firmament of] Zevul, and to build the Temple. "I have surely built a house of habitation (Zevul) for You," a built house found in the Zevul of Your world, "Sun and moon stood in their habitation (Zevula)." Even Esau would draw near, he would be a man of stature. Please Hashem, do wonders with him, open all the firmaments for him, reveal Yourself to him from the skies to the depths, and let him see that You are Unique in all the worlds, there is nothing besides You from the end of the world to its edge. Shine Your face upon him, accept him, let him not transgress Your will even by a hairsbreadth, let him know that there is none other than You.
So Isaac lifted his prayers, so he lifted his weepings, his cries and his roars. "And Isaac went out to meditate in the field," he poured out all his heart before You like a lamb. Please Compassionate One, let this time be a time of salvation, return us to Gan Eden as in the beginning, to the place from where I come. Please, let the whole world return in teshuvah; I and my sons Jacob and Esau. Let the wicked return like the wise son; let everyone return together and be saved. Merit me on this night to renew my youth, together with the whole world, together with my sons, to raise my sons to the firmament of Zevul; we will bring down a built Temple from the heights on this night. His roars then poured out like water before the Rider of the clouds, Dweller of heaven. "Please take your gear," he said to Esau. He showed him the vessels of the Temple; a built edifice we will bring down tonight from the heights. Hunt me game and make delicacies, and on the Seder Night, as on Yom Kippur, we will offer sacrifices and send away goats. Please Compassionate One in Your abundant mercy—thus Isaac spread his plea before You—accept all my intentions with favor, and let me and my sons enter Gan Eden. Esau went quickly immediately, but he hastened to bring from whatever came to hand, to cause his father to stumble with forbidden foods, so that he would achieve only earthly blessings.
It was then a time of trouble for Jacob; we were almost like lost sheep. But You in Your mercy took pity on Your son, Your firstborn. You advised Your secret to Rebecca with Ruach HaKodesh (Divine Inspiration). "Go now to the flock," she commanded with understanding, intending to rectify the sin of Adam HaRishon. Two kids of goats will be your sacrifice, everything will be atoned, and like the sun your light will shine. Your name will be engraved for eternal light on the Throne of Glory, and never again will you be distanced. From the mouth of a Tzaddik you will be blessed with the Dew of Resurrection; indeed, salvation has been found.
With trembling knees, Jacob Your son, Your chosen one, approached to conduct the Seder Night according to Your will. Two angels accompanied him on his right and on his left, for from great humility his heart melted like wax. Who am I and what am I that I should be blessed by the mouth of the Most High? What am I and what is my merit for dew from the Rock of concealment? With "Be strong and courageous" his mother blessed him; indeed, you will merit the Dew of Heaven, the Dew of Resurrection.
And then Jacob wrapped himself in the garments of Adam, from Gan Eden. The entire universe became perfumed with the scents of Gan Eden. Isaac's heart rejoiced that his prayers were accepted, for indeed they entered and were accepted in Gan Eden. Father and son came there together to take refuge in the shadow of Hashem. They drank there even four cups, they drank from the Preserved Wine, they ate Manna and the Wild Ox. As in Gan Eden before the sin, the firmaments opened, and the Dew of the Resurrection of the Dead fell upon their heads like showers.
Woe to us, Master of the World, for we do not feel or sense the awesome holiness of the holiday, the supernal pleasantness that fills the entire creation. For if we would tremble, quake, and shake from Seder nights as from the night of Yom Kippur, we would taste the taste of Manna in the Matzah, and in the four cups—the Preserved Wine. The Dew of Resurrection would descend from the heights, and we would have already merited the resurrection of the dead.
But Jacob had surely gone out, and Esau had already entered. He cried out in haste: Your son, your firstborn, Esau. "And Isaac trembled a very great trembling," who then is this who presents me with everything? In the Gan Eden above we sat together, and Manna and Leviathan we tasted together. Scents of Gan Eden surrounded us, and dews of resurrection flooded us. And Esau cried a very great and bitter cry, the likes of which had not been heard since the day the world and its fullness were founded. Even Mordechai did not merit such a one, but [only] "a great and bitter cry," but not like this one.
Please Dweller of the abodes and skies, how much do we already cry and weep, generations upon generations for thousands of years already. We are slaughtered, butchered, put to death in strange deaths, and led like sheep to the slaughter, yet we have still not merited to annul that cry, because of which we are still in great trouble and distress. When will we too merit to cry a great and bitter cry over the loss of Seder nights, over such a great loss? We are worse than Esau thousands of times, for we do not cry over the loss of such lights. Let us bang our heads against walls and partitions over having lost such precious treasures, lights and dews of the resurrection of the dead, Leviathan and the Wild Ox, the taste of Manna and the Preserved Wine.
Master of the World, full of mercy, You know that we ourselves are to blame for the entire long exile, for we do not awaken and arise, even though You try to awaken us and wake us from our sleep and give us Nights of Watching, in which we ascend to the World of Atzilus (Emanation), to the World of Freedom—freedom from the Angel of Death, freedom from the Evil Inclination. For if we were awake, we could have already merited the supernal pleasantness, the pleasantness of the Geulah for all eternity. For how many holy and pure Passover nights and holidays and festivals have You sent us from the day of our coming into the world, and from the day our soul was formed? You raised us to upper worlds, to the World of Atzilus, and You emanated upon us from the radiance of the pleasantness of Your holy lights. But we are like the wicked Esau, who even though his father wanted to raise him up to the firmament of Zevul in the secret of "Sun and moon stood in their habitation (Zevula)," still stiffened his neck and went to hunt game to bring, and agreed in his heart to cause his father to stumble with forbidden foods. But, what shall I do, my Father, for I am worse than him. For when Esau returned from his hunt and saw all the wondrous lights he had lost, "He cried a very great and bitter cry... and Esau lifted his voice and wept." But I, in my many iniquities, my heart is desolate within me and I am not shaken by the terrible loss. I have already lost wondrous Passover nights in which You raised me to upper worlds, and I made myself as if I did not feel or sense. The wicked Esau cried a very great and bitter cry, the likes of which had not been since the creation of the world. Esau merited to feel the magnitude of the loss of the wondrous Passover lights capable of rectifying even him, and he cried a cry that has not yet been annulled, even with the crying of all our generations. Woe is to me, for I am worse than Esau, for I have already lost myriads of lights of Passover nights and I still do not cry out and do not shout; I still do not feel any pain. You raised me to wondrous and lofty worlds, and I, in the folly of my mind, returned from there shaken out and empty. I even soured (missed) the holy days of Sefiras HaOmer (Counting of the Omer). The days that restore these lights through day-by-day service with wondrous settled mind—I did not treat them with respect. I lost Torah and prayer and the holiness of the Sefirah, until I do not know at all where I am in the world; I do not know at all where I am coming from.
But "Hashem's kindnesses have not ceased, for His mercies have not ended," for in every hour and moment You renew new and wondrous counsels on how to merit all the lights that You bring down for us every day and every hour. Merit me, my Father, Compassionate Father, in Whose place is strength and joy and there is no sadness before You at all, help me and save me in Your abundant mercies that I may merit to gladden myself at all times constantly. Teach me knowledge; through counsel and understanding inform me, in a way that I merit to always distance laziness and sadness from all my boundaries. I will not let them approach or come near me at all, nor grasp or touch me, Heaven forbid. Rather, I will overcome with all strength to draw upon myself awesome joy that does not cease even for a small moment, and especially on the Seder Night which is the root of all the Mochin (brains/consciousness) of the entire year. I will rejoice and be glad in You and in Your great salvation and in Your many and mighty wonders and kindnesses which You have done with me and which You are destined to do with me. For in Your wondrous and mighty kindnesses, You merit me again this year anew, on the Seder Night and the holy days of Passover, and anew You bring down for me all the mighty and wondrous lights that descend every single year with greater intensity and greater strength. I will rejoice and be glad with all strength in all the kindnesses that are renewed at every time and moment. And the former days will fall away and turn into vessels of humility and lowliness, so that specifically through them we will be able to receive the lights of Passover this year with awesome joy and great settled mind. "The lines have fallen for me in pleasant places; indeed, my inheritance is beautiful to me"—all the destroyers (chovlim) will turn into pleasant ones, all the descents into ascents, all the iniquities into merits. And all the days of Passover and Seder nights that I lost will return to me in a new light, in a precious light, in a wondrous light of humility and a broken heart, out of shame and true lowliness. Merit me in Your abundant mercies to overcome with all strength and might to be, on the Seder Night and all the days of Passover, only happy with joy and awesome gladness. I will overcome and strengthen myself at all times to draw upon myself this great and wondrous joy always. May I merit to gladden and strengthen myself with joy, song, and dances, until the joy reaches my feet; I will leap, skip, and dance with all strength, until all aspects of "legs" ascend upwards, and it will be fulfilled in us: "And legs reached legs"—"And His feet shall stand on that day upon the Mount of Olives," "And Hashem shall be King over all the earth; on that day Hashem shall be One and His Name One."
Please Compassionate and Gracious One, full of mercy, Who desires the rectification of the world and does not desire its destruction, Who says "My handiwork is drowning in the sea and you sing a song?" You desire that through the lights of the holiday of Passover we draw the whole world close to You, and that it be fulfilled in us: "And nations shall walk by your light, and kings by the brightness of your rising." And indeed, this was Isaac's intention, to illuminate in his sons on the night when all the lights descend and to turn them into the two great luminaries. In Esau, this aspect was fulfilled as hinted in "Two nations (Goyim) are in your womb" (Gematria: "This is Rabbi Yehuda and Antoninus," who said 'Would that I serve as a mattress under you in the World to Come'), whereas Jacob literally merited to enter his father with the garments of Adam HaRishon, and with him entered wondrous scents of Gan Eden (Jacob/Yaakov is Gematria Gan Eden). And just as Esau asked on this night "Have you not reserved (atzalta) a blessing for me?"—a blessing from the World of Atzilus (Emanation), from a world where no sin or iniquity touches at all—so too we ask to be worthy of pure blessings from the Dew of Heaven from the World of Atzilus.
Please bless us all together, our Father, the Compassionate Father, for we are the children of Abraham who loved You, Isaac Your only one, and Jacob Your chosen one, who want to leave the husk (Kelipah) of Esau in truth and sincerity. We want to burn all chametz and leaven from our hearts and to love You with true love, simple love, without any Evil Inclination and without any stain—pure love which is infinite attachment to You, love and attachment that are drawn down on this night from the World of Atzilus, before which no blemish in the world can interpose. But this love, which one merits specifically on the Seder Night, is reached only through joy and song, dances and circles, through a spirit of joy and song that does not cease for a moment. Therefore, please merit me to awesome joy and wondrous song, to such awesome joy through which You wanted on this night to make Hezekiah the Mashiach and to bring the complete Geulah. Please, merit me also to this joy which is the root of the complete Geulah.
Please Master of the World, Compassionate and Gracious One, turn to our meager offering, accept our lesser prayer, for we have no knowledge to grasp the magnitude of the wonders we are losing as the days and hours pass. Days and nights have passed over us until today in vanity and emptiness, in a multitude of transgressions. Yet You are ready to save us literally at this time, on this Seder Night to bring us gifts, to tunnel for us tunnels from beneath Your Throne of Glory to reveal to us the majesty of Your glory, to show us too that there is nothing else besides You.
For Your sake, our Father, act and not for us. Pity and have mercy on us, for how can Your glory be profaned and given to others? Save now, lest Your glory be profaned. Reveal to us on this Night of Watching, for the sake of Your Name, all Your glory. Bring down for us from the Dew of Heaven as for Jacob Your chosen one.
Please Compassionate and Gracious One, open ears for us to hear the holidays calling to us doubly: in the Ten Plagues and the splitting of the sea into parts, in the Clouds of Glory—cloud and fire—surrounding us. In their proclamation, in their cry "Holy Convocations" (Mikra'ei Kodesh) You called them. They call, proclaim, and shout that there is no God besides You. They call and proclaim, signal and hint, that even in our generations You are ready to fight for our sake, to strike all kinds of Pharaohs, and to plague them with all kinds of plagues and sparks, to split for us all the waters and all the firmaments, and to reveal to us that there is nothing besides You, God; to reveal to us how to serve You, how to soar to the skies like Elijah in a chariot of fire to the heights, how to rectify strange fire, how to subdue a stormy wind. The sin of Nadav and Avihu came to rectify, to moderate their storm, in a war of holy Gevurah (severity), to rectify their fire—strange fire—to turn a stormy wind into favor (Ratzon).
Master of the World, even though angels and Seraphim stand to serve You in awe, You desired praise from those kneaded from clay and worms. Teach us also, High and Lofty God, that there is none other than You. Let us learn with a submissive and humble heart and a lowly spirit to rectify blemishes and transgressions, until we merit to complete even the blemishes of the generations.
Seder nights You renew for us every single year, to renew our youth, to increase in weeping and supplication, to enter into true joy and gladness—not out of external and momentary enthusiasm, not out of a stormy wind, and not out of flames of strange fire. Teach us to rectify with a submissive heart, with brokenness, the sin of those equal to Moses and Aaron, the sin of Nadav and Avihu who offered strange fire. Teach us, for even the greats of the world erred in its secret; teach us and guide us, lest we do not know the way of service. On Rosh Chodesh Nisan, when You established the Tabernacle, they wanted to reveal hidden lights, the light that was hidden—the light of the seven days. The blemish and the corruption occurred then, on the day equivalent to the creation of heaven and earth, on the day that took ten crowns; they wanted to renew the worlds. And since Nadav and Avihu were from the root of Cain, they were not included one in the other, nor did they take permission. With fire of Gevurah, each brought his censer; in a storm of fire they did not even establish houses (marry). From day to day they soared to the skies, reached lofty peaks, until secrets and wonders were revealed before them, all the firmaments opened for them. Like Moses and Aaron they sanctified themselves in holiness; in a storm of holy fire they approached the innermost sanctum. "They are greater than you," Moses said to their father. But now, the grandson of their father will rectify their fire.
Pinchas - Elijah was commanded to fix them, with the fire that he would bring down from heaven in fear and love. But first he commanded to make a trench, a deep digging, a wide pit, for first one must precede with a lowly spirit, a broken heart, and a humble, crushed soul. He asked Elisha to pour water on his fingers, which were drawn from the fingers of the Long-Suffering One (Arich Anpin). His fingers dripped and flowed with water, for Elijah's essence is but water. Water of Hisbodedus (secluded prayer), hundreds of years of roars and weepings; day and night he poured out his heart like water before the Creator of heaven. His heart melted like water until his body turned into a torch of heaven, which were created from fire and water. But Elijah knew that water preceded fire from the heights, as Moses, Aaron, and the greatest sages knew. Water must precede the fire of Seraphim, to rectify the world and its fullness only through weeping and supplications, to melt the heart and all the limbs, to turn them into flowing water, into running water, to subdue all 248 limbs and 365 veins, so that not a shred of pride remains, no point of ego (Yeshut), only love and brotherhood, peace and friendship. All hearts will melt to water, even eyes and feet and the fingers of the hands. And when Elijah's fingers turned into a source of water, only then did fire descend from heaven, licking up the trench and all the water, and the people of Israel trembled and cried out—"Hashem is God." Skies (Shechakim) and Heavens (Shamayim) that You created from fire (Esh) and water (Mayim)—to there Tzaddikim ascend every moment, even twice. But Elijah whispers their secret to us, by preceding fire with water. Merit me to be like a worm inside a trench, to pour out a heart like water in a channel, to plead before the Face of the Dweller of the Abode, to merit ascent.
Dweller of skies, Dweller of firmaments, Rider of the clouds surrounded by Chashmalim (angels), teach us the way of true service, the attachment to You, the constant toil, until we rectify the sins of the ancients, in which we too err.
Our Father, Father of the Compassionate One, Compassionate and Gracious, whose mercy has no end or limit, and is revealed to the eye of all at every moment and instant, grant us from Yourself knowledge, understanding, and intellect on how to draw down the magnitude of Your infinite kindnesses, how to draw down the magnitude of Your mercy before which no sin or iniquity can interpose for those who return to You with all their heart, for those who truly leave their ways and regret with deep regret from the depth of the heart over evil deeds, forbidden gazes, and blemished thoughts, until their heart melts within them in the aspect of "My heart was like wax melting within my innards." Give us the strength to confess in truth from the depth of the heart, until all the peoples melt and all the nations are utterly destroyed. Please, melt our proud heart so it multiplies confession before You and cancels all the terrible and dreadful combinations of harsh decrees that we ourselves combine and dictate, that we ourselves engrave in the air of the world through combinations of transgressions and sins, through combinations of evil and blemished thoughts, Heaven save us. Please Compassionate and Gracious One, teach us how to change all these combinations and turn them from bad combinations to good combinations. Teach us how to melt our heart within us, until the verse is fulfilled regarding our enemies: "As smoke is driven away, so drive them away; as wax melts before fire, let the wicked perish before God."
Master of the World, please merit us to be like those two out of 600,000 who held on with all their strength to Moses our Teacher, peace be upon him, and followed him to a place of desolation and wasteland, snakes and scorpions and thirst without water, with their kneading troughs bound in their clothes upon their shoulders. Merit us to be like those for whom the sea split, and to whom You were revealed as a Mighty One and Man of War, in the secret of the Golden Scepter that was revealed on the first day of Passover, which is the illumination of Gevurot (Severities) that consumes the wicked (the secret of Leah, the secret of Mashiach ben David), for the sake of which Queen Esther entered on the first day of Passover, like Moses to the house of Pharaoh, and heard the wondrous answer "What is your request? Up to half the kingdom and it shall be granted to you." Merit us to this revelation which is also the secret of the Afikoman which we halve at the beginning of the Seder Night and hide for the end of the meal, for the End of Days. Merit us to the Afikoman whose light and goodness are hidden and stored for the Tzaddikim in the future to come.
Master of the World, merit me to all the hidden and stored lights in the Seder Night and in all the days of Passover, and surpassing them all—to the light of the Afikoman called "Tzafun" (Hidden), which corresponds to the eating of the Passover offering. This is what Isaac answered Esau: "Your brother came with deceit and took your blessing"; he took out an Afikoman for him and showed him the secret of Jacob whose reward is hidden and stored for the End of Days, for the heels of Mashiach. My Father, Compassionate Father, merit me also to hear the voice of the holy Shechinah. Merit me also now to hear what she said on the eve of Passover to Jacob, who is the inclusion of the People of Israel: "And now my son, listen to my voice to that which I command you," go and burn the Evil Inclination from the world, "Go now to the flock and take for me from there two good kids of goats"; one—to draw down the upper Mochin (brains), through which the moon is included in the sun, Rachel in Leah, and night shines like day, darkness like light; and the second—corresponding to Esau, a hairy man (Ish Sa'ir), whose time has come to be burned from the world by the wondrous lights that the Tzaddikim draw down, in the secret of the Afikoman after which there is nothing, the aspect of the meal of the Tzaddikim in the future to come after which there is nothing, the aspect of "Not for bread will they hunger and not for water will they thirst, but to hear the words of Hashem."
Master of the World, High and Lofty, Great and Awesome without end and without limit, Who performs miracles and wonders, salvations and consolations without number, Who opens gates in heaven, Who tears the screens of the firmaments, Who reveals to His people Israel all the secrets and hints, until even a maidservant in Egypt who cleaves to Moses sees to the end of generations more than a prophet and seer. Perform a miracle and wonder with us, turn our mind and heart to love Your Name and to serve You in truth and sincerity, especially in these holy and awesome days, whose awesomeness sparkled even from the days of Purim, when You raised us to wondrous worlds wherein You overturned the thoughts of kings and ministers, until Haman leads Mordechai in the streets and markets, and many of the people of the land become Jews, and in every place where the King's word and law reached, there was joy and gladness for the Jews. For all this occurred in the beginning of the holy days of Passover, whose light sparkles from the Fiftieth Gate, in the secret of Haman being hanged on a tree of fifty [cubits], the root of the fifty plagues [which in their totality correspond to the 613 commandments (Ten Plagues; and according to Rabbi Yose the Galilean ten in Egypt and fifty on the Sea; and according to Rabbi Eliezer forty in Egypt and two hundred on the Sea; and according to Rabbi Akiva fifty in Egypt and two hundred and fifty on the Sea; and three signs that Moses performed before the eyes of the people—all sum to 613). For through every single commandment, we override all the systems of nature and change all the orders of creation].
Master of the World, with the power of Purim joy You work salvations in the midst of the earth, remove from us the leaven in the heart, save us from chametz on Passover, and save us from all our enemies and haters. Therefore I have come before You, Full of Mercy, to ask and plead: Please teach me how to conquer You, teach me to achieve my request from You with mercy, that You fight the wars of Hashem for me, just as You fought for Moses and the Children of Israel in the days of Passover and split the sea for them and struck Pharaoh and Egypt with all the plagues in the world, and just as You fought for Mordechai and Esther and hanged Haman. So too now, my Father, Compassionate Father, subdue, break, and annul all my enemies beneath me in physicality and spirituality. Annul from me all my evil desires, and subdue all my despicable character traits—the root of all my haters and enemies. Teach me on the night of Bedikat Chametz (Searching for Leaven) how to burn the leaven from my boundary. Teach me on the Seder Night and all the days of Passover how to burn the Evil Inclination from within me forever and ever. And just as You brought Your people Israel out with a pillar of fire, so too merit me to turn the Evil Inclination into a pillar of fire that will surround me day and night; merit me to turn luminaries of fire into luminaries of light.
Master of the World, Father full of mercy, just as You helped our forefathers in these days and saved Gideon from the Midianites and Hezekiah from Sennacherib and wanted to make him Mashiach; just as You opened all the firmaments on this night and let the camp of Sennacherib hear the song of the angels and their souls departed out of wondrous attachment—so too, Master of the World, on this holy night let us also hear the song of the angels, and carry us on eagles' wings. Draw down for us all the Mochin (brains): Mochin from Atika Stima'a (The Concealed Ancient One), Mochin from Reisha d'Lo Ityada (The Head that is Not Known), Mochin that Moses our Teacher and Mordechai and Esther drew down, Mochin from the Fiftieth Gate, with which they raised Haman to the top of a tree of fifty and drowned Pharaoh by means of fifty. For You already wanted to open the closed "Mem" and break all the treasuries and locks of iron, and to make Sennacherib into Gog and Magog and Hezekiah into Mashiach, and to reveal all the seventy faces of the Torah (Gematria Gog u'Magog), and to burn through them all the wicked in the entire world, and to turn to straw (Kash) all four hundred warriors of Esau and all doers of wickedness in all generations. Please, save us then at this time, hasten the Geulah for us in these days of the Holiday of Freedom, in the wondrous days of Nisan, days of miracles and redemption.
Master of the World, Resurrector of the dead with great mercy, Living God and King of the Universe, merit us with the power of the four Parshios (Machatzit HaShekel in the secret of the Afikoman which is halved at the start of the Seder Night; Wiping out Amalek - in the secret of "And the house of Esau shall be for straw"; Purity from death impurity, from thoughts of adultery, which is the father of fathers of impurity, the secret of the filling of the moon, the secret of renewal and resurrection), to burn and completely annul the chametz from our heart. For two of them are preparation for Purim and two of them are preparation for Passover, and they are included one in the other in the aspect of Leah and Rachel. For Purim is in the secret of Leah—the Hidden World, the Head that is Not Known; and the Seder Night is in the aspect of Rachel, for we merit that the illumination of Leah enters Rachel, which is the secret of burning chametz, the secret of the fullness of the moon, for we merit that Purim shines into Passover (and therefore all the intentions of the Seder Night are in Rachel, and the sea was split by Joseph her son). Please, merit us on this Seder Night and in these days of Passover to reveal all these wondrous lights, through which we will be able to burn leaven from our heart, and through which we will be able to be purified from the impurity of death. Merit us through the illumination of Purim to receive the holiday of the time of our freedom with great holiness and with great joy and gladness. Through this may we merit to be careful of even a miniscule amount of chametz on Passover, and let no leaven be found in all our boundaries, even a tiny amount of a tiny amount, all the days of the holiday. For it is revealed and known before You, Master of the entire World, that it is impossible for flesh and blood like us to be careful of a miniscule amount of chametz on Passover, except through Your salvation and mercy. Have mercy on us for Your sake in Your abundant mercies, Mighty Redeemer, True Compassionate One, and remove, burn, and annul from us the leaven and chametz in the heart, which is the heart of stone. Merit us to a heart of flesh, to holy love, and may the verse be fulfilled in us: "Many waters cannot extinguish the love, and rivers cannot wash it away," and through this forgive and pardon us for our sins, iniquities, and transgressions with complete forgiveness, as it is written: "And love covers all transgressions."
Master of the World, You know that I have no opening of the mouth to speak before You, for since I have been on the earth until this day, many holidays and festivals, Purim days, Seder nights, and Passovers have passed over me. I could have already merited through them to be a complete man and to reach all the rectifications You expected of me. But I, not only did I not merit to ascend higher and higher, but I descended, in my many iniquities, lower and lower. From year to year I descend more and more and I do not know any counsel to apply to my soul, for all paths and counsels are hidden from me. And what was not hidden from me, I corrupted with my own hands; I lost all the paths You revealed to me and illuminated for me. I even innovated paths and ways in the Sitra Achra (Other Side) that did not exist before me, and I did evil in my deeds more than any person in the world. But nevertheless, I know well and I believe with complete faith that even now You are renewing new paths that have never existed. I believe that You are renewing right now paths and ways that You have not yet revealed to any generation, and You illuminate them in these days between Purim and Passover, and mainly in the days of Passover, at the time when Israel went out of Egypt, at the time when the wicked Haman was hanged, in the days that are the secret of the inclusion of the Hidden World (Alma d'Itkasya) in the Revealed World (Alma d'Itgalya), the secret of the inclusion of Leah in Rachel, about which it is said: "As in the days of your going out from the land of Egypt I will show him wonders" (and the Holy Ari says "I will show him" [Ar'enu] is the secret of the Hidden World).
Merit us, that the Hidden World be revealed before us, the World of Wonders in all its beauty and splendor. And counsels that were hidden from us for more than three thousand three hundred years since our departure from Egypt will be revealed in all their radiance and splendor. All 370 lights will be revealed in all their beauty and glory, and with their power "Hashem will go out like a mighty man, like a man of war He will arouse jealousy; He will shout, indeed He will roar, He will prevail over His enemies"—"I will lay waste mountains and hills and dry up all their herbage; I will turn rivers into islands and dry up pools. I will lead the blind by a way they did not know; in paths they did not know I will guide them. I will turn darkness before them into light and crooked places into straight ground. These things I have done, and I have not forsaken them." Then the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold like the light of the seven days.
Master of the World, please merit us to the wondrous revelation of the Hidden World even now, for on Passover night the Hidden World shines into the Revealed World, until it is possible to draw down the 370 lights of the Resurrection of the Dead (therefore we read the Haftarah on Passover about the Resurrection of the Dead) in the secret of "And a nursing child shall play over the hole of the cobra." This is the secret of the story (Ma'aseh) of Rabbi Eliezer and Rabbi Akiva and their colleagues, who wanted to draw down the 370 lights (Shin-Ayin-Mem-Hey) of the Resurrection of the Dead, with which one reaches full nullification, in the aspect of "And what are we (v'nachnu Mah)" said of Moses and Aaron, who merited through it to bring the Children of Israel out of Egypt. So too, our Father, merit us also, all of us together, to reach that wondrous nullification by the power of which the Children of Israel followed Moses into the desert and by the power of which they merited the Ten Commandments.
Master of the World, merit us to "The knot of the Tefillin He showed to the humble," merit us to the level of humility and nullification of Moses who said: "Send now by the hand You will send," intending by this: Any other person in the world is more fitting than me. Merit us to his awesome submission, as when he argued with You, when he saw the soul of Rabbi Akiva on high, that it was fitting for the Torah to be given through him. Merit us to his immense lowliness as he humbled himself even before Korach and said to him: I also desire this, that you be the High Priest. Our Father, we know that therefore You chose only him to bring the People of Israel out of Egypt with a high hand, and only he will be able in the future, with the power of this wondrous humility, to return every soul to the body fitting for it, for the Resurrection of the Dead depends on humility and lowliness. Please, merit us, our Father in Heaven, to this awesome humility and lowliness which is the Dew of Resurrection.
Please Compassionate and Gracious One in truth, Who pities the poor and spares the destitute like us—who are devoid of knowledge, poor in intellect, who turn their shoulder and stiffen their neck to all Your good counsels that You send them every hour and moment. Please Compassionate and Gracious One, in these holy days, when You open in them all the doors of heaven and all the gates of counsel, teach me and instruct me in the ways of Your holy and wondrous counsels, the revealed and the hidden, from within the books of Your true Tzaddikim. Illuminate upon us all the counsels coming from all the Sefiros about which Moses the Faithful Shepherd said: "With our young and with our old we will go, with our sons and with our daughters, with our flocks and with our herds," which are Mochin of Katnut (Smallness) and Mochin of Gadlut (Greatness), Mochin of Chessed (Kindness) and Mochin of Gevurah (Severity), which he drew down upon Israel Your holy people in the merit of the holiness of the Covenant. And were Moses the Faithful Shepherd not revealed, Heaven forbid, then even if we were all wise, all understanding, all knowing the Torah, in the secret of Chochmah, Binah, and Da'at—we would not be able to raise the prayer to its root and bring the Geulah.
Please, Full of Mercy, You formed man to serve You and planted him in Gan Eden to praise You and exalt You. You created him to reach nullification to the Or Ein Sof (Infinite Light), to the three "Mah" (45) which is the secret of the Azarah (Courtyard - 135 cubits) which is by the Foundation Stone (Eheyeh Asher Eheyeh, Eheyeh has sent me to you). You wanted to merit him with the light of nullification, to the root of the light, but then he gazed and was harmed, blemished the three "Mah" and stumbled in Da'at Kalah (light knowledge/135). And in order to rectify the sin of Adam HaRishon who, by blemishing the three "Mah," stumbled in idolatry, sexual immorality, and bloodshed, You sent Abraham who said "I am dust and ashes"—to rectify idolatry. Isaac whose ashes are piled upon the altar—to rectify bloodshed; and Jacob about whom it is said "Who counted the dust of Jacob"—to rectify sexual immorality, until the three "Mah" were completed in him and he merited "The redeeming angel" (Gematria Kalah - three times Mah).
From then until today, in every generation, we try to rectify the blemish of Da'at Kalah through Or Ein Sof, to restore the courtyards by the Foundation Stone in order to eat from the sacrifices and the Passover offerings, in the secret of "Then the lame shall leap like a deer and the tongue of the mute shall sing," and the lame (Pischim) will turn into Passovers (Pesachim), into Peh-Sach (a talking mouth), praise and lauding. And Or Ein Sof will then shine for all the rebellious sons, and even for a wicked son like me Or Ein Sof will shine, in the secret of "blunt his teeth" (Shin = Keren/Ray, Afar/Dust), for in the merit of dust and ashes a light will be revealed even to the wicked son that will dim the orb of the sun, in the secret of "Rays (Karnayim) from His hand are His, and there is the hiding of His power"—light from the hiding place, hidden and concealed light, the light of the true Tzaddik hidden in the Afikoman, which is the secret of the Geulah.
Master of the World, full of mercy, full of stored secrets, reveal to us all the awesome and wondrous secrets stored in this Seder Night, the lights that You bring down now for the entire year. Reveal to us the stored and awesome secrets in every single custom, even in the secret of the "words of folly" of stealing the Afikoman which is the secret of the stealing of Joseph [Ganov (61) Gunav (61) Yosef (156) = Afikoman (1+277)], which is the secret of the true Tzaddik who is concealed in every generation, about whom it is said he is "Man" (Manna), "The one who brings out" (Mefik) and raises all the services and all the yearnings and longings to You, upon whom depends the entire Geulah which corresponds to the fifth cup, the cup of Elijah the Prophet. Please, reveal to us all the hints and secrets in the laws of the holiday and its customs and the secret of the four cups which correspond to the three Patriarchs and King David, peace be upon him, which correspond to the four expressions of redemption: "I will bring out, I will save, I will redeem, I will take," and "I will bring," about which it is said "Behold Hashem rides on a swift (Kal) cloud and comes to Egypt," which is the secret of subduing the Snake (Samael - Kal/130), the secret of subduing "Behold I am against you, Pharaoh King of Egypt, the great crocodile crouching within his rivers who said 'My river is mine and I made myself'," through the true Tzaddik, the Faithful Shepherd called: "Leviathan the fleeing serpent," who chases from one end to the other, from the greatest of the great to the smallest of the small, who turned the snake from a deadly snake to a life-giving snake, to the secret of the snake that was in Gan Eden before the sin, in which lies the secret of the Resurrection of the Dead, the aspect of "The smallest among you revives the dead." This is the secret of the Snake (Nachash), the secret of the Splitting of the Sea of Reeds, the secret of Mochin of Katnut turning into Mochin of Gadlut, which begins on Passover night and concludes on the seventh of Passover, the secret of the Splitting of the Sea of Reeds, the secret of the snake biting the doe, the secret of Nachash (Snake) turning into Mashiach (Messiah), which is the secret of all the Gevurot (Severities) that were hidden in the snake, the secret of halving the Afikoman which is eaten before midnight, the time when the North Wind hidden in the heart of every Jew is revealed, the spirit of the Tzaddik, the wind blowing in Gan Eden (for on that first night of the Seder Night all the hidden winds came from Gan Eden and blew in them from all corners of the world, in the secret of "Awake, O North Wind, and come, O South! Blow upon my garden, let its spices flow. Let my Beloved come to His garden and eat His pleasant fruits"), and then "I have come to my garden, my sister, my bride, I have gathered my myrrh with my spice" will be fulfilled—there will be an ascent for the wicked like the righteous, for all four sons and for me among them. Please, merit me to "My heart is hollow within me" and to "His hand created the fleeing serpent," as David merited them through the North Wind blowing in his harp.
"Across the river your fathers dwelt from ancient times, Terach the father of Abraham and the father of Nachor" - Master of the World, full of mercy, just as You merited Abraham our Father to cross the River of Fire (Dinur) in the secret of the Jordan, and to emerge in perfection from impurity to purity without accusation and judgment; just as You merited him to purify himself with ultimate purification, until You called Your Name upon him "God of Abraham," so too merit us to emerge on this night from impurity to purity and to reach full purification through eating the Afikoman before midnight, through eating the Tzafun (Hidden) which is the Hidden Light, the Stored Light revealed at midnight from the Palace of "Merit," where the North Wind blows, and David's harp plays by itself. This is the subduing of the Snake, which stands opposite in the Palace of "Liability," and at midnight all its claims are silenced, and all its accusations turn into merits. Please, pity and spare and have mercy on us and turn all the descents into ascents, and all sorrow and sighing—to gladness and joy, in the secret of "Sing and rejoice (Nachash/Snake) O daughter of Zion."
Master of the World, on this Night of Watching, about which it is said "The song shall be for you as on the night when the festival is hallowed," merit us to hear all the melodies drawn from the Hidden Point in Gan Eden, Imma Ila'ah (Supernal Mother), which is the wind blowing in David's harp with which the Land of Canaan is conquered, in the secret of KiNor (Harp) Na'im (Pleasant) Im (With) Nevel (Lyre) which sings at every midnight, in the secret of "The song shall be for you as on the night when the festival is hallowed," and with which Moses and Joshua stood the sun and moon, and they uttered song in their place.
Master of the World, on the holiday of Passover which is the head of the festivals, in the month which is the head of months, first of the months of the year, save me now from the hand of my brother, from the hand of Esau, as You promised us, that in the merit of "First" (Rishon) we will subdue "And the first came out" and cut off the snake from its root. Merit us that through this the secret of the Root of Life, the secret of the Resurrection of the Dead, be revealed, and "A Throne of Glory on high from the beginning (Rishon)" be fulfilled, and Mashiach ben David will come. And through Passover—"Then the lame shall leap like a deer," and it will be fulfilled in us: "Leaping upon the mountains, skipping upon the hills," "And the tongue of the mute shall sing," and "The song shall be for you as on the night when the festival is hallowed," "Come, look from the top of Amana."
Master of the World, Master of joy and gladness, merit me on this night of Passover, about which it is said: "The song shall be for you as on the night when the festival is hallowed," to the song of the future to come, which is higher than the song of the redemption of the Exodus from Egypt. Merit me to innovate new songs and new melodies like King David, peace be upon him, who would innovate every day and every hour completely new melodies and songs, through which he merited to ascend on high, and there he sings and plays before You every single day and every single hour completely new songs and melodies, which no ear has ever heard, and his radiance increases and goes on shining from one end of the world to the other.
Master of the World, Root of all existences and beings, Root of all created and emanated things, Who is clothed in every single limb and in every single grass and in every creature and emanation. Please, on this holy and awesome day, on the day You carried us on eagles' wings and brought us to Mount Moriah, and on the day when even Korach, Dathan, and Abiram merited all this—please pity and have mercy on me too, even if I am in the aspect of a wicked son.
For You revealed to us the secret of the four sons, who are the secret of the four who entered the Pardes (Orchard): Rabbi Akiva—corresponding to the Wise Son; Ben Azzai and Ben Zoma—corresponding to the Simple Son and the One Who Does Not Know to Ask; and "Acher" (Elisha ben Avuyah)—corresponding to the Wicked Son. And You further revealed to us that they correspond to the four rivers: Rabbi Akiva—corresponding to Euphrates (Prat), Ben Azzai—corresponding to Pishon, Ben Zoma—corresponding to Hiddekel, and "Acher" corresponding to Gichon—"Everything that goes on its belly (Gachon)," for he needed to turn the Vav of "Gachon," which is the center of the letters of the Torah, into the Vav of the Tablets, which is the rectification of the Snake in the secret of Moses' staff, which turned from a snake into a staff. Our Father in Heaven, return to us in the multitude of Your mercies and shelter us with the wings of the Cherubim (who are the angel Matat-Sandal), and carry us anew on eagles' wings. Then even the wicked son will be rectified and they will show him too the light of the Tzaddik whose skin of his face shone (Karan/Shin), and dimmed the orb of the sun from the light hidden from the seven [days], and the Tzaddik who can save even "Acher" will be revealed. Please, Compassionate and Gracious One, even I who am worse than a wicked son, do not abandon me and do not forsake me. On this night illuminate for me too the light, Or Ein Sof, the light of the Geulah that You revealed to the Children of Israel on this day.
I knew, my Father, Father of the Compassionate One, that in every generation souls divide into four aspects, just as You created four rivers going out from Eden. "River Euphrates" corresponding to the Wise Son (whose learning is fruitful [Pareh] and multiplies), "Hiddekel" corresponding to the Simple Son, "Pishon" corresponding to the One Who Does Not Know to Ask (who, because he does not know how to raise his learning to its root, builds firmaments of vanity, from which come all the suffering and troubles, the hard labor, the tortures and the killing in every generation), and "Gichon" corresponding to the Wicked Son (aspect of "walking on the belly").
But You know, my Redeemer, Living One, Who will stand last upon the earth, that although my aspect is the aspect of the wicked son, I have hope and revival if I cry out to You. I will cry out, for about this I must cry out for salvation day and night, since all my questions are in the aspect of "What is this service to you," for I do not understand the services of the Tzaddikim and all my senses wonder at me, about the secret of David's harp, the secret of the songs and melodies. And I am far from the secret of eating Matzah which is three times "Mah" (45), the secret of a light (Kalah) commandment, in whose merit all the nations of the world will return in repentance, which You revealed only to Your son, Your firstborn Israel, the secret of the Wise Son among the nations of the world, the secret of the Afikoman (180 Manna - which are three Manna and six "Mah", corresponding to the three upper Sefiros and six extremities, that all the Mochin will be full of Manna and also in the six extremities, each one will include the "Mah" which are twice 135, corresponding to Matzah and Sukkah which correspond to 270 letters, through which the stormy wind [Sa'arah] will be rectified). Therefore I will cry out to You, my Father in Heaven, that You merit me to complete teshuvah and I will bring out all the evil words that were swallowed in the Sitra Achra, in a way that I merit to rectify the evil words I spoke about righteous, kosher, and innocent people, who walk in their integrity, who serve You day and night. I will cry out to You that You raise me from my fall to "the end of all flesh," for I cast aspersions on every innocent service of every faithful Jew who keeps Torah and Mitzvos, and I was like Cain, a wicked son who offered refuse, like Cain who found a flaw in everyone (in his father, in his mother, in his brother and in his three sisters) until he decreed a sentence of death. Like Joseph's brothers in their time, whose rectification is through the Afikoman which corresponds to the Passover offering, which also comes from a kid of goats to atone for a kid of goats, for which we incurred the exile of 210 (RDU) years, because we blemished in "Who (Mi) is this coming up" (and twice "Mi" in full spelling is RDU). Therefore I will cry out to You for complete teshuvah out of true lowliness and shame, and I will know that there is no ascent except through the aspect of "Mi" (Who) which is shame.
Master of the World, You created Gan Eden for the righteous, and Gehinom for the wicked, and You revealed to us in the holy Zohar that Gan Eden is destined to spread until Gehinom, for Your will is that the righteous illuminate the wicked and bring them back in repentance. Your will is that the wicked son be included in the wise son, as You hinted to us in the Four Species, that the Aravah (Willow)—aspect of the wicked son—be included in the Lulav, Myrtle, and Etrog, the aspect of the general People of Israel, the righteous. Therefore merit me too, my Father, to be included in the wise son, to be included in the righteous who do Your will. Merit me to cleave to them in a way that my will is nullified in ultimate nullification, until I merit to be included in the Supernal Will in perfection.
Master of the World, merit me like the Prophet Elijah (Gematria Ben/Son) to the rectification of all four sons in holiness: Jehoshaphat, Ahab, Jonah, and Elisha. "Jehoshaphat"—aspect of the Simple Son who did complete teshuvah, and returned the Kingdom of Judah to its holiness in his days. "Ahab"—the Wicked Son, who returned in teshuvah and accepted upon himself lashes of forty three times a day from Jehoshaphat King of Judah, and engaged in Torah until the end of his life. "Jonah"—the son whom Elijah revived in the aspect of the One Who Does Not Know to Ask, who fled and did not want to know anything. And "Elisha" aspect of the Wise Son who merited "double portion," merited to crown Jehu, to return the Kingdom of Israel to its holiness and to cut off and annul the husk of Jezebel. Merit me too, my Father, on this night to the aspect of the four sons of holiness, to include the wicked son in the wise son, to subdue the Snake and include it in the Vav of Gachon, in Gichon included in the river going out from Eden. And the great and terrible wilderness, place of snake, burning serpent, scorpion, and thirst where there is no water, it shall be said of it: "The wilderness and the wasteland shall be glad for them, and the desert shall rejoice and blossom as the rose; it shall blossom abundantly and rejoice even with joy and singing; the glory of Lebanon shall be given to it, the excellence of Carmel and Sharon... For waters shall burst forth in the wilderness, and streams in the desert... No lion shall be there, nor shall any ravenous beast go up on it, it shall not be found there. But the redeemed shall walk there, and the ransomed of Hashem shall return and come to Zion with singing, with everlasting joy on their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away."
Please, Compassionate and Gracious Father, merit me like Moses our Teacher for whom the entire great and terrible wilderness, place of snake, burning serpent, and scorpion and thirst where there is no water—turned into a blooming and flourishing settlement. Merit us too in the merit of Passover to this blooming and flourishing, "Then the lame shall leap like a deer and the tongue of the mute shall sing, for waters shall burst forth in the wilderness and streams in the desert, and the parched ground shall become a pool, and the thirsty land springs of water; in the habitation of jackals, where each lay." And the River of Fire (Dinur) will turn into the Jordan, into the river going out from Eden, and the fire of Gevurot will turn into holy fire of supernal attachment. And the four levels of the Sitra Achra: snake, burning serpent, scorpion, and thirst, which correspond to Atzilus, Beriyah, Yetzirah, Asiyah of the Kelipah (Husk), will return to their root to the four worlds of Holiness. And the thirst of the Sitra Achra found in the World of Asiyah will turn into thirst of Holiness, in the merit of "Then the lame shall leap like a deer," in the merit of the Passover about which it is said: "Leaping upon the mountains, skipping upon the hills." "Upon the mountains"—in the merit of the Patriarchs, "Upon the hills"—in the merit of the Matriarchs. And "Leaping" with one and "Skipping" with two—in the merit of righteous women our forefathers were redeemed from Egypt and in the merit of righteous women they are destined to be redeemed.
Master of the World, Who does great things without limit, miracles and wonders without number, Who avenges us from our adversaries and pays recompense to all the enemies of our soul, Who places our soul in life and did not allow our foot to slip. Please pity and have mercy on us at this time and redeem us, just as You redeemed us on this night, for eternal freedom, and redeem us from the hand of the four kingdoms surrounding us on every side, which are the secret of the four beasts Daniel saw: Lion, Bear, Leopard, and a Terrifying Beast. These correspond to the four letters of the name of the Sefirah of Malchut, A-D-N-Y, which correspond to the four worlds, and the Terrifying Beast corresponds to the letter Yud nesting in the World of Asiyah. For "Lion" is Nebuchadnezzar corresponding to the First Temple, which is the Kelipah corresponding to Atzilus; and "Bear" is Ahasuerus who was in the Babylonian exile, which is the Kelipah corresponding to Beriyah (for they were still worthy of prophecy and the Megillah was given to be written); and "Leopard" corresponding to Greece, which is the Kelipah corresponding to Yetzirah; and "Terrifying Beast" is the Kingdom of Edom, corresponding to the destruction of the Second Temple, when we fell to Asiyah and below Asiyah.
Our Father, Compassionate Father, please pity and have mercy on us, for since then we go from bad to worse. Tens of Seder nights have already passed over us in which we could have been saved, yet we have not been saved. Instead of meriting "Leaping upon the mountains, skipping upon the hills," the cursed Snake is among us and he leaps after us with other leaps every single year, and even on Passover nights he does not let go of us. Please Compassionate Father, we wait now for the miracle of Passover, for the miracle of the Geulah, for the miracle of the Splitting of the Sea of Reeds, as You revealed to us in the holy Zohar, that specifically that cursed Snake leaping after us every moment and instant, specifically he hastens and speeds the Geulah in the secret of the biting of the doe, which is the secret of the Splitting of the Sea of Reeds, and Nachash (Snake) will turn into Mashiach, in the secret of "Then the lame shall leap like a deer" drawn from the aspect of "For he touched the hollow of Jacob's thigh" (Gid HaNasheh - Nasheh + 3 letters = Nachash), in the secret of "And you shall bruise his heel." Please Gracious and Compassionate God, indeed You promised us "He shall bruise your head," please pity and have mercy on us and save us from him and let us be purified from his filth forever.
Master of the World, please open the enclosure of our heart, until the love that David loved You is revealed to us out of song and melody accompanying the study of Torah day and night. Please, merit us to this supernal love until our heart becomes inflamed in Torah study with flames of love, and many waters—which are bad loves and external fears—cannot extinguish the love, and rivers cannot wash it away. And through this love accept with favor all the sacrifices and bloods of the kosher and pure ones that we have offered before You for more than three thousand three hundred years; accept with favor all the bloods of those who sanctify the Name of Heaven that were spilled specifically on Passover nights, and let Jewish blood be spilled no more. Pity and have mercy on us and fulfill our requests and prevent bloodshed from us, for the bearer's strength has failed and death has come up into our windows, our steps are hunted so that we cannot walk in our streets. Every single day Jewish blood is spilled like water in the streets of the city and the outskirts of town. Avenge before our eyes speedily in our days the vengeance of the spilled blood of Your servants.
Please merit me, Compassionate and Gracious Father, to feel how my blood is spilled within me, and from the magnitude of the pain and shame from the magnitude of the true regret that I will merit on this night, atone for me for all my transgressions and sins and for all the sins of Your people the House of Israel with complete forgiveness in truth, through this holy love.
Master of the World, merit us in these days of Passover, which are also the days of Counting the Omer, to true love of friends. For according to the self-sacrifice in love of friends, You reveal all the secrets of the Torah, its hints and mysteries. Please, merit us to be like Rabbi Shimon bar Yochai and his disciples, who loved one another with a love of the soul, a love in whose merit You revealed to them all the secrets of the Torah, the Torah of Atika Stima'a, secrets that since the time of the Second Tablets have not been revealed in any generation. Merit us to such love and such wondrous secrets, and in this merit may we merit to lengthen days and years, until the root of our soul is revealed to us and what we came to rectify in this generation. May it be revealed to us how we and all Your people the House of Israel will go out from the exile of Egypt, and merit to be like Abraham and Jacob, like Moses and Samuel and like the rest of the Tzaddikim. For You know that the moment love is blemished, the roots above are blemished, and there is no possibility to draw down the counsels and the Torahs according to the root of the souls. Therefore You commanded us to eat the Passover offering in a group and to eat in one house, for all Israel are fit to be one group and to sit in one house. Therefore, please merit us to the wondrous peace of the future to come: "The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat, and the calf and the young lion and the fatling together... They shall not hurt nor destroy in all My holy mountain, for the earth shall be full of the knowledge of Hashem as the waters cover the sea."
Master of the World, merit me to the light of Tefillin revealed on Passover, about which it is said: "And it shall be for a sign upon your hand and for frontlets between your eyes, for with a strong hand Hashem brought us out of Egypt," for You are Great in counsel and Master of exploits and no plan is withheld from You. Merit me to the light of Tefillin, the light of the Supernal Radiance, a pure and polished light that existed before the sin, for Your will is to return to us on this night all the lights that were taken from us. Deal with me according to Your wondrous ways and Your mighty kindnesses, and gladden my wretched and very, very miserable soul without measure, in a way that I merit all the lights, and through them I will be in joy always. Please, restore to me all the lights of Tefillin that were hidden, whether before the sin or after the sin from the day of Adam's creation until our days. Let me not be like one who steals supernal knowledge, like Cain who did not do complete teshuvah and remained in the aspect of "a skull that does not wear Tefillin," but rather merit me to be like Adam HaRishon to whom You returned all the lights, the lights of Tefillin, when he offered an ox that had one horn on its forehead. And let me be like Noah who shed tears from the depth of the heart after the Flood, and You showed him the appearance of the rainbow which is the light of Tefillin. So too merit me on this night, the night of the Exodus from Egypt in which we were commanded the commandment of Tefillin, to see all the lights revealed at this time which are included in the light of Tefillin.
Master of the World, full of mercy, who will give me a mouth to speak now and explain all my conversation before You? From where will I have strength to pour out my heart like water and recount the troubles of my many losses? For on this night You want to bring us to complete rectification, and I need to ask and plead and weep and supplicate to merit all this good that You want to shower upon me. For when Adam sinned with the Tree of Knowledge, he blemished the pure and polished light (Light of Abba), which is the secret of the light of Tefillin, the light of the Chashmal. It was then upon Cain and Abel to rectify it and return it, but not only did they not rectify, they further corrupted: Abel was killed, and upon Cain was decreed the decree of "Na v'Nad" (wandering). And when the time of Jacob Your chosen one arrived to rectify their sin, You gave him a son, Dan, the gatherer of all the camps, to rectify "Na v'Nad" and to cut off Esau the wicked son, just as his son Chushim did and cut off the head of the cruel one. But due to the iniquity of the Idol of Micah, the corruption remained standing and hanging and waiting for its rectification. From then until today we wander and move, and the stormy wind, the end of all flesh, makes us like a driven leaf. We have still not succeeded in taking the words out of the Sitra Achra and turning them into Peh-Sach (Passover/Talking Mouth), into words of song and praise, melody and laud for the sake of Your Name and Your glory.
Please Compassionate and Gracious One, merit me to rectify with ultimate perfection the words I have blemished. Put within me wisdom, understanding, and knowledge of how to speak and how to be silent, in the aspect of "A time to speak and a time to be silent," which is the secret of the Chashmal—times silent (Chashot), times speaking (Memalelot). And this is the matter of positive and negative commandments that we received after the Exodus from Egypt, about which the Wise Son asks: "What are the testimonies, the statutes, and the judgments." This is the secret of speech and silence, which one merits only through nullification to the Or Ein Sof, the Hidden and Stored Light after which one tastes nothing, and after which one needs no speech of explanation and reason. This corresponds to the Passover offering, roasted in fire on its innards and legs. For a person needs to burn all the evil in his 248 limbs and 365 veins and annul the ban and excommunication decreed upon him in "Na v'Nad," and then he will be able to merit the aspect of the Gatherer of all, who brings the whole world back in teshuvah.
Master of the World, You know that I have no strength to rectify any blemish, neither mine nor others', and certainly not of previous generations. But nevertheless, You merited us with the Seder Night and all the wondrous lights in it. And if only we merit to draw down upon ourselves all these wondrous and mighty lights with the will of the heart and complete desire, with fear and trembling, with holiness and purity, with joy and true attachment, then even simple, wretched, and rejected people like us can perform all the rectifications through simplicity and sincerity, and rectify all the sins of the generations, even of Adam, Cain, and Abel, as You revealed to us through Your true Tzaddikim.
For Adam HaRishon blemished the lights, the light of Adam Kadmon, pure light, pure and polished, and separated between the Cause of Causes and Mocha Stima'a (The Concealed Mind) where the flowing source flows to the Tree of Life (which is Chochmah of Adam Kadmon clothed in Mocha Stima'a). And when Moses the Faithful Shepherd came and wanted to rectify them, You told him "For no man shall see Me and live," and he had to wait until all the People of Israel would return in complete teshuvah and draw down anew all these mighty lights through the aspect of Eheyeh Asher Eheyeh, "a worm and not a man." And they will remove from their heart all the questions and difficulties, all the wonderings and doubts included in the questions of the four sons, about which the Torah answers the wicked son: "And you shall say, It is a Passover sacrifice to Hashem." For only through the aspect of sacrifice and offering, through true self-sacrifice for the sake of Heaven—"It is a Passover to Hashem"—is it possible to skip over all the difficulties and understand all the secrets and see and restore anew all the lights and rectify all the names. Even the name ADNY which Cain blemished by separating D-N from A-Y, and that Name judged (Dan) him and decreed upon him Na vaNa'D' and asked him "Where (E'Y) is Abel your brother." For since then it is impossible to rectify the name ADNY except through cries and sighs of 'Oy' and 'Hoy', until we merit that through 'Oy' and 'Hoy' all the combinations of EHYH and HVYH that we blemished will be combined, and we will merit to draw from them only a song of praise and Hallel of redemption and salvation.
Master of the World, You commanded us to finish the Hallel twice on this night, to rectify the sin of Adam HaRishon who blemished "It is good to give thanks to Hashem" and through this stumbled in the Tree of Knowledge. Therefore, since then, the main rectification is in Hallel and praise, in song and melody, in "It is good to give thanks to Hashem and to sing to Your Name, Most High... upon the ten-stringed instrument and upon the lyre, with solemn sound upon the harp."
May it be that like David Your servant we merit to stand before Your Throne of Glory to praise and sing with all the angels of above and below, Seraphim and Erelim, to sing to You day and night. Merit us, our Father, to sing before You with the songs of David King of Israel, with sparks of splendor, with flashes of radiance, with Erelim of the heights, with the crown of Tarshishim. And may we merit like David King of Israel to a crown of radiance and majesty, whose radiance shines from one end of the world to the other. As in the days of our going out from Egypt show us wonders, and they will no longer say 'As Hashem lives who brought us up from the land of Egypt,' but 'As Hashem lives who brought us up from the land of the North and from all the islands and from all the lands.' And great miracles and wonders without limit will be revealed on this night, and Jerusalem will be saved forever, and the People of Israel will dwell securely alone, the eye of Jacob, "And be quiet and at ease with none to make him afraid." Wilderness and wasteland will rejoice and blossom like a rose, and his beauty shall be as the olive tree, and he shall cast forth his roots as Lebanon. And in the merit of the Passovers and the sacrifices, all the lame will be healed and the eyes of the blind will be opened, and "Then the lame shall leap like a deer and the tongue of the mute shall sing, for waters shall burst forth in the wilderness and streams in the desert," "And the ransomed of Hashem shall return and come to Zion with singing, with everlasting joy on their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away," "And nations shall see your righteousness and all kings your glory, and you shall be called by a new name which the mouth of Hashem shall name," "And you shall suck the milk of nations and the breast of kings you shall suck, and you shall know that I am Hashem your Savior and your Redeemer, the Mighty One of Jacob." And may this night be a night in which the light of the seven days shines, and the light of the moon will be like the light of the sun, and the verse will be fulfilled in us: "The sun shall be no more your light by day, neither for brightness shall the moon give light to you; but Hashem shall be to you for an everlasting light, and your God for your glory."
Master of the World, Light of lights, Light of purities, merit us on this Passover night in which treasuries of dews are opened and all the angels sing song, on the night when the Children of Israel were carried on eagles' wings to Mount Moriah, the night of the overriding of all systems, and in which wonders of wonders were performed—merit me to the revelation of Moses the Faithful Shepherd anew, who overrode all the systems of nature and annulled the filth of the Snake completely, until on this night, the Night of Watching, the illumination of the Tree of Life descended in perfection. This corresponds to Moses our Teacher, an illumination that raises all the worlds to the Fiftieth Gate (Adam Kadma'ah), from which evolve the forty-nine gates revealed on Passover night and drawn down on the morrow from the first night of Counting the Omer for forty-nine days. These correspond to the forty-eight prophets drawn from the forty-eight drops that descend every day from Gan Eden, and the forty-ninth day corresponds to Moses the Faithful Shepherd with whom we enter to receive the Torah on the fiftieth day.
Please Compassionate and Gracious One, full of mercy, merit me to fulfill all the commandments on this night with awesome and mighty joy, until we merit the illumination of Mashiach which is the Fiftieth Gate, the Torah of Atika Stima'a which is awesome attachment and nullification to the Or Ein Sof higher than prophecy. Merit us through receiving all the Mochin on Passover night and through the 49 days of Counting the Omer to receive the illumination of prophecy from the 48 prophets, and on the 49th day we will be included in their root which is the Faithful Shepherd. And through this we will merit to enter the Fiftieth Gate which is the gate of the Torah of Atika Stima'a, the Torah of Mashiach, which is the secret of the Shining Speculum, the secret of the Ten Commandments, the secret of "I have known you by name," the secret of "Mouth to mouth I will speak with him, clearly and not in riddles, and he shall behold the form of Hashem," which is higher than the illumination of the Patriarchs, in the secret of "And My name Hashem I did not make known to them." And then the great crocodile will turn into the Leviathan of Holiness, in the secret of "Take it by the tail... and it became a staff in his hand." And the soul of Moses, which was hidden in the Vav of "Everything that goes on its belly (Gachon)," will be revealed anew, and then Gichon and Pishon, Prat and Hiddekel will be included anew in the river going out from Eden. And four cups will be drawn from the secret of the Wine that Gladdens, and "She pressed grapes and gave to him" will turn through the four cups into Preserved Wine. And through this we will merit to sing the song of Hallel that is sung over wine, the aspect of "Song is only recited over wine." All the Gevurot will turn into Gevurot of Holiness, in the secret of Ariel who is the angel in the form of a lion crouching on the altar. And all the prayers of Passover that we pray will be accepted as sacrifices for favor through Gevurot of Holiness, in the secret of the Fire from Above crouching on the altar, drawn from the Gevurot of Isaac, from where the four sons are drawn (Arba Ben [Four Son] is Gematria Yitzchak), and all the evil belonging to them will be burned and even the wicked son will be included in holiness. And the ten crowns of impurity will turn into ten crowns of holiness, and all the clarifications of "Ben" (Son/Name of God) that are clarified in all four worlds ("Asiyah" corresponding to the Wicked Son, "Yetzirah" corresponding to the One Who Does Not Know to Ask, "Beriyah" corresponding to the Simple Son, and "Atzilus" corresponding to the Wise Son)—all will be clarified on the Seder Night in perfection through the mighty illumination unlike any other in the entire year, until we merit to see You on this night eye to eye. And we will cry out with all our strength: "With great fear - this is the revelation of the Shechinah." And all the Gevurot drawn from the name Ban (52), which correspond to the four sons drawn from the name Yitzchak—will turn into Yischak (laughter/joy), into awesome joy, into gladness, song, and mighty mirth and infinite attachment to You, until we are included on this night in the Tree of Life. And the verse will be fulfilled in us: "And he shall smell with the fear of Hashem" (which Isaac merited at this time "And he smelled the smell of his garments," that he merited scents from Gan Eden). And all the Gevurot will turn into Chassadim (Kindnesses), and we will be included in the Supernal Wonder, wondrous Amon (nurturer/hidden), and I will be by Him an Amon, with the name Eheyeh, until we do not know at all. And the Maror (bitter herb) will turn into supernal pleasantness, and all the hard labor which is the secret of the Karpas and Charoset will turn into garments of fine linen (Karpas) and mercy, drawn from the Mother of Malchut, who is Ruth (Ches-Rut), the root of the Kingdom of David, in the secret of David is the small one who satiated the Holy One, Blessed is He, with songs and praises, until he merited to stand before You, always before Your Throne of Glory, and to sing with all the angels on high—he is David the King whose radiance shines from one end of the world to the other.
Master of the World, reveal to us Your hidden good that evolves from the Or Ein Sof revealed on this holy Seder Night, in whose lights You brought us out of Egypt and we followed You into the desert to a land of drought and wilderness after the Faithful Shepherd. Reveal to us hidden, concealed, and unknown lights, and perform for us miracles and wonders from the Fiftieth Gate. Please, remember for us the love of youth, as You wrote through Your prophet: "I remember for you the kindness of your youth, the love of your espousals, your going after Me in the wilderness, in a land not sown."
Please, send us also now our Righteous Mashiach, who is the soul of Moses our Teacher, and let him reveal to us the holy Shechinah in all its radiance and splendor. Let him gather us from all our exiles and bring us to Jerusalem our Holy City with miracles and wonders that no ear has ever heard. Let him open for us the sources of wisdom from the Fiftieth Gate, and let him cause us to hear melodies and songs, from the song of the angels, until the Supernal Will is revealed, which the intellect and idea cannot contain.
Please, merit us also this year to be included in Your hidden and concealed Will and to yearn for You with longing forever and ever and for all eternity. Merit us also this year to Jerusalem, built from precious stones, pearls, and sapphires, and we will eat there from the Passover offerings and the sacrifices, in a Temple of fire built from the heights.

Master of the World, merit us with the power of the holiness of the commandment of Purim that we merit to receive and draw upon ourselves the holiness and purity of the Red Heifer, to purify us in truth from the impurity of death in this world and in the World to Come. May I merit through this to receive the holy holiday of Passover, the time of our freedom, with great holiness and with great and mighty joy. And may we merit in Your mercy to fulfill all the commandments of Passover with great holiness and with great joy and gladness. Help us, save us, and guard us in Your abundant mercies from a miniscule amount of chametz and leaven, that no leaven or chametz whatsoever be found in our boundary and domain all the days of Passover. For it is revealed and known before You, Master of the entire World, that it is impossible for flesh and blood by himself to be careful of a miniscule amount of chametz, if not through Your salvation and mercy. Have mercy on us in Your abundant mercies, Mighty Redeemer, True Compassionate One, and guard us and save us from a miniscule amount of chametz all the holy days of Passover. Help us and merit us to go out from slavery to freedom, from sorrow to joy, from mourning to a festival, from darkness to great light. And may we merit to arrange the Seder of Passover with great awakening and wondrous enthusiasm and with great and mighty joy. And may we merit that all the Mochin of Gadlut and Katnut that shine on Passover with great, wondrous, and awesome light come upon us and shine within us with wondrous illumination.

Prayer for the Poor Man for the Holiday of Passover by the Gaon and Tzaddik Rabbi Eliezer Berland shlit"a

Great Preparation for the Holy Days • A Comprehensive Prayer for All Matters of the Holiday of Passover and the Seder Night from Our Teacher, the Holy Gaon and Tzaddik Rabbi Eliezer Berland shlit"a

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